Niddah 6:13 - 6:14

הרואה כתם (she sees a dark-red stain [on her clothing or body as an indication of uncleanness]) – that she found a drop of blood on her garment.

הרי זו מקולקלת (she is disarrayed) – she doesn’t know an opening to her menstruating to know when will begin the eleven days that are between one Niddah and the next one (the days of protracted menstruation/flux), for she doesn’t know when it appears.

וחוששת משום זוב -if the three days of [consecutive] blood flow have passed from when she wore this garment, and she found upon it a large blood stain the measure of three pounded beans and more, meaning to say, a bit more than three pounded beans, they were doubtful that perhaps each one of them came on one day, and it would be from doubt a large protracted menstruation/flux, and even though there were found in one place.

וחכמים אומרים אין בכתמים משום זוב (bloodstains are not subject [to the laws of uncleanness] because of Zivah) – In the Gemara (Tractate Niddah 52b) it establishes the matter of the Sages here, as an individual opinion, and stated that it is [the statement] of Rabbi Hanina ben Antigonos. But Rabbi Hanina ben Antigonos admits that if she wore three dresses for girls on three days of her days of flux/protracted menstruation, a dress per day, and she found on each of them a blood stain, that she worries about flux. But one does not have to say that if she saw two days of blood from her body, but on the third day wore a dress that was examined for her and she found on it a blood stain, that it is obvious that she worries about protracted menstruation/flux. But it is not disputed that Rabbi Hanina ben Antigonos is the “Sages” of our Mishnah, other than when she wears one dress for three days from the days of her protracted menstruation/flux and at the end found a large bloodstain the measurement of three pounded beans and more in one place, or even in three [different] places, for he holds that in this case she is not concerned/worried about protracted menstruation, since she did not have blood stains on three dresses. But Rabbi Meir and the Rabbis dispute upon him, holding, that when she found the measurement of three pounded beans and more on one dress, whether in one place or whether in three places, she worries about protracted menstruation/flux. But the Halakha is not according to Rabbi Hanina ben Antigonos.

הרואה יום אחד עשר – which is at the end of the days of protracted menstruation/flux and on the morrow begins the days of Niddah.

בין השמשות – it is doubtfully day which is the blood of protracted menstruation/flux, doubtfully the night and the beginning of Niddah.

תחלת נדה וסוף נדה – in the Gemara (Tractate Niddah 53b) it explains that this is what it teaches: the beginning of Niddah and the conclusion of the days of protracted menstruation/flux. But on the seventh day of her menstruation/Niddah and the beginning of her protracted menstruation/flux. That is to say, at twilight of the eleven [days], if it is night, it is the appearance of the beginning of Niddah, but if it is day time, the blood is the blood of the end of flux. But if she say it (i.e., blood) two days prior to this, she worries because of flux. And similarly, if she saw it (i.e., blood) on the seventh day of her Niddah at twilight, we are doubtful also, if it is night, for the blood is the blood of the beginning of flux/protracted menstruation, but if she saw it two days afterwards she worries because of flux. But if it is day time, her seeing it [i.e., blood) is the end of the days of Niddah/menstruation , and even though she sees [blood] two days afterwards it is not flux.

יום ארבעים לזכר ויום שמונים לנקבה. בין השמשות לכולן – meaning to say on which of these that she should see [blood] at twilight, it is doubtful that it is [ritually] impure blood and doubtful if it is pure/clean blood,, but if she sees [blood] two other days outside of this, it is blood of protracted menstruation/flux from doubt, and she brings a sacrifice which is not consumed, for all who err bring a sacrifice and it is not consumed.

השוטות (the foolish) – to the foolish who do not know when are the days of Niddah/menstruation and when are the days of flux, they are fools.

עד שאתם מתקנים את השוטות – these foolish women who saw [blood] at the doubtful time period.

בואו ותקנו את הפקחות = that see [blood] at the certain hour and they need repair and to explain/separate the days of their watchfulness and their [days of] sexual intercourse, as for example these that we brought in the Baraita (Tractate Niddah 54a): She who sees [blood] one day is [ritually] impure and one day pure all of her days, and she always sees [blood] during the day but not at night, she engages in sexual intercourse on the eight day from when she saw [blood] for the first time, for she is pure, for behold that on the seventh [day] in the evening she immersed [in the Mikveh] and she didn’t see [blood] until the ninth day, therefore, she engages in sexual intercourse the complete eighth day night and day and the night afterwards which is the morning of the ninth day. And she engages in sexual intercourse for four nights out of eighteen days of her first sighting [of blood], for behold this woman will not be ever be a woman with flux/protracted menstruation, since she doesn’t see [blood] for three consecutive [days]. But when she sees [blood] on the ninth [day], she would observe the tenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night. And then she would see [blood] on the eleventh [day], and would observe the twelfth [day in abstinence from sexual intercourse] and then engage in sexual intercourse at night, that is two. And she would see [blood] on the thirteenth [day] and observe the fourteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night, that is three [days]. And then she would see [blood] on the fifteenth [day] and she would observe the sixteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse in the evening, that is four [days]. And on the seventeenth [day] she would see [blood], and she would observe the eighteenth [day in abstinence from sexual intercourse], behold the eighteen days have been completed and she engaged in sexual intercourse for only four nights. Except for the eighth day and its night, the last act of sexual intercourse is not within the eighteen [days]. And on the morrow on the nineteenth [day], when she sees [blood], this is the beginning of her Niddah/menstrual cycle, for the eleven days between one menstrual period and the other have been completed, and she returns to her count as we have stated. But there is more that requires amendment for the days of their sexual relations, and all of it is brought in the Baraita (Tractate Niddah 54a) in the Gemara in our chapter.